起信論疏筆削記 18.34

18.34

戒中，論　所謂下，如次是其十善，則離身三、口四、意三之惡也。不殺者，普該蠢物，不唯於人。不盜者，一針一草，不但五錢已上。不婬者，觸身即犯，不論道與非道。兩舌者，鬪搆兩頭。惡口者，無稽之語。妄言者，虛誑之語。綺語者，粉飾之談。此等並無，故皆言不。貪謂惡欲，嫉謂妬忌，欺謂陵犯，詐謂虛偽，諂謂罔冐，曲謂違理。其嫉欺恚是瞋之分，諂曲是貪之分。邪見者，亦名惡見，即身、邊等五見也。今言邪者，五中之一。此等並無，故云遠離。然菩薩以慈悲愍物，故殺戒為先。小乘以厭離生死，故婬戒為首。旨趣有異，故教儀不同。若據十善，本是人天因緣，今菩薩所修趣果則異，準《華嚴經》說，有五等人皆修十善，感果不同，謂凡夫、聲聞、緣覺、菩薩及佛。《淨名》云：持戒是菩薩淨土，菩薩成佛時，行十善道滿願眾生來生其國。十善是菩薩淨土，菩薩成佛時，命不中夭、大富梵行、所言誠諦、常以軟語、眷屬不離、善和諍訟、言必饒益、不嫉不恚、正見眾生來生其國。故知十善不異，修心不同也。

Regarding morality: In the treatise, "namely..." below sequentially presents the ten virtues, which are the abandonment of the three evils of the body, four of speech, and three of the mind. Non-killing universally encompasses wriggling insects, not just humans. Non-stealing covers even a single needle or blade of grass, not only what is worth five coins or more. Non-chastity is violated upon physical contact, regardless of whether it is through the proper organ or non-proper organ. Divisive speech is stirring up conflict between two parties. Harsh speech is groundless talk. False speech is deceitful talk. Frivolous speech is embellished banter. Since none of these are present, it says "not" for all of them. Greed means evil desire; jealousy means envy; deceit means transgressing with arrogance; fraudulence means falsehood; flattery means deceptive compliance; crookedness means violating principle. Jealousy, deceit, and resentment are portions of anger; flattery and crookedness are portions of greed. Wrong views are also called evil views, namely the five views such as the view of self and extreme views. Here, "wrong" refers to one of the five. Since none of these exist, it says "completely abandon." However, because a bodhisattva has compassion for beings, the precept against killing comes first; because the Hīnayāna seeks aversion and detachment from saṃsāra, the precept against sexual misconduct comes first. Their intents differ, and thus the formats of the teachings are not the same. If based on the ten virtues, they are originally the causes for humans and gods; now, when practiced by a bodhisattva, the fruition sought is different. According to the Avataṃsaka-sūtra, five classes of people all practice the ten virtues but experience different fruits: ordinary people, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas. The Vimalakīrtinirdeśa says: "Holding precepts is the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings who practice the path of the ten virtues and fulfill their vows will be born in that land." The ten virtues are the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings who do not die prematurely, are greatly wealthy, practice celibacy, speak truth, always use gentle words, do not part from their kin, skillfully harmonize disputes, always speak beneficial words, are free from jealousy and resentment, and possess right views will come to be born in that land. Thus we know that while the ten virtues do not differ, the mind with which they are cultivated is different.